S E C O N D C H R O N I C L E
S

CHAP. X.

This chapter is copied almost verbatim from
1 Kings xii.
1-19, where it was opened at large. Solomon's defection
from God was not repeated, but the defection of the ten tribes from
his family is, in this chapter, where we find, I. How foolish
Rehoboam was in his treating with them, ver. 1, 5-14. II. How wicked the people
were in complaining of Solomon (ver.
2-4) and forsaking Rehoboam, ver. 16-19. III. How just and righteous
God was in all this, ver.
15. His counsel was thereby fulfilled. With him are
strength and wisdom; both the deceived and the deceiver (the fool
and the knave) are his (Job xii.
16), that is, are made use of by him to suit his
purposes.

Rehoboam Succeeds Solomon. (b. c. 975.)

1 And Rehoboam went to Shechem: for to Shechem
were all Israel come to make him king. 2 And it came to
pass, when Jeroboam the son of Nebat, who was in Egypt,
whither he had fled from the presence of Solomon the king, heard
it, that Jeroboam returned out of Egypt. 3 And they
sent and called him. So Jeroboam and all Israel came and spake to
Rehoboam, saying, 4 Thy father made our yoke grievous: now
therefore ease thou somewhat the grievous servitude of thy father,
and his heavy yoke that he put upon us, and we will serve thee.
5 And he said unto them, Come again unto me after three
days. And the people departed. 6 And king Rehoboam took
counsel with the old men that had stood before Solomon his father
while he yet lived, saying, What counsel give ye me to
return answer to this people? 7 And they spake unto him,
saying, If thou be kind to this people, and please them, and speak
good words to them, they will be thy servants for ever. 8
But he forsook the counsel which the old men gave him, and took
counsel with the young men that were brought up with him, that
stood before him. 9 And he said unto them, What advice give
ye that we may return answer to this people, which have spoken to
me, saying, Ease somewhat the yoke that thy father did put upon us?
10 And the young men that were brought up with him spake
unto him, saying, Thus shalt thou answer the people that spake unto
thee, saying, Thy father made our yoke heavy, but make thou
it somewhat lighter for us; thus shalt thou say unto them,
My little finger shall be thicker than my father's loins.
11 For whereas my father put a heavy yoke upon you, I will
put more to your yoke: my father chastised you with whips, but I
will chastise you with scorpions.

We may observe here, 1. The wisest and best
cannot give every body content. Solomon enriched and advanced his
kingdom, did all (one would think) that could be done to make then
happy and easy; and yet either he was indiscreet in burdening them
with the imposition of taxes and services, or at least there was
some colour of reason to think him so. No man is perfectly wise. It
is probable that it was when Solomon had declined from God and his
duty that his wisdom failed him, and God left him to himself to act
in this impolitic manner. Even Solomon's treasures were exhausted
by his love of women; and probably it was to maintain them, and
their pride, luxury, and idolatry, that he burdened his subjects.
2. Turbulent and ungrateful spirits will find fault with the
government, and complain of grievances, when they have very little
reason to do so. Had they not peace in Solomon's time? They were
never plundered by invaders, as formerly, never put in fear by the
alarms of war, nor obliged to hazard their lives in the high places
of the field. Had they not plenty—meat enough, and money enough?
What would they more? O fortunatos nimium, sua si bona
norint!—O happy, if they knew their happy state! And
yet they complain that Solomon made their yoke grievous. If any
complain thus of the yoke of Christ, that they might have a
pretence to break his bands in sunder and cast away his cords from
them, we are sure that he never gave them any cause at all for the
complaint, whatever Solomon did. His yoke is easy, and his
burden is light. He never made us serve with an offering,
nor wearied us with incense. 3. Many ruin themselves and their
interests by trampling upon and provoking their inferiors. Rehoboam
thought that because he was king he might assume as much authority
as his father had done, might have what he would, and do what he
would, and carry all before him. But, though he wore his father's
crown, he wanted his father's brains, and ought to have considered
that, being quite a different man from what his father was, he
ought to take other measures. Such a wise man as Solomon may do as
we will, but such a fool as Rehoboam must do as he can. The
high-mettled horse may be kicked and spurred by him that has the
art of managing him; but, if an unskilful horseman do it, it is at
his peril. Rehoboam paid dearly for threatening, and talking big,
and thinking to carry matters with a high hand. It was Job's
wisdom, as well as his virtue, that he despised not the cause of
his man-servant or maid-servant, when they argued with him
(Job xxxi. 13), but heard
them patiently, considered their reasons, and gave them a soft
answer. And a similar tender consideration of those in subjection,
and a forwardness to make them easy, will be the comfort and praise
of all in authority, in the church, in the state, and in families.
4. Moderate counsels are generally wisest and best. Gentleness will
do what violence will not do. Most people love to be accosted
mildly. Rehoboam's old experienced counsellors directed him to this
method (v. 7):
"Be kind to this people, and please them, and speak good words
to them, and thou art sure of them for ever." Good words cost
nothing but a little self-denial, and yet they purchase good
things. 5. God often fulfils the counsels of his own wisdom by
infatuating men, and giving them up to the counsels of their own
folly. No more needs to be done to ruin men than to leave them to
themselves, and their own pride and passion.

Rehoboam's Folly. (b. c. 975.)

12 So Jeroboam and all the people came to
Rehoboam on the third day, as the king bade, saying, Come again to
me on the third day. 13 And the king answered them roughly;
and king Rehoboam forsook the counsel of the old men, 14 And
answered them after the advice of the young men, saying, My father
made your yoke heavy, but I will add thereto: my father chastised
you with whips, but I will chastise you with scorpions.
15 So the king hearkened not unto the people: for the cause
was of God, that the Lord might
perform his word, which he spake by the hand of Ahijah the
Shilonite to Jeroboam the son of Nebat. 16 And when all
Israel saw that the king would not hearken unto them, the
people answered the king, saying, What portion have we in David?
and we have none inheritance in the son of Jesse: every man
to your tents, O Israel: and now, David, see to thine own
house. So all Israel went to their tents. 17 But as
for the children of Israel that dwelt in the cities of Judah,
Rehoboam reigned over them. 18 Then king Rehoboam sent
Hadoram that was over the tribute; and the children of
Israel stoned him with stones, that he died. But king Rehoboam made
speed to get him up to his chariot, to flee to Jerusalem.
19 And Israel rebelled against the house of David unto this
day.

We may learn here, 1. That when public
affairs are in a ferment violent proceedings do but make bad worse.
Rough answers (such as Rehoboam here gave) do but stir up anger and
bring oil to the flames. The pilot has need to steer steadily in a
storm. Many have been driven to the mischief they did not intend by
being too severely dealt with for what they did intend. 2. That,
whatever the devices and designs of men are, God is, by all, doing
his own work, and fulfilling the word which he has spoken, no iota
or tittle of which shall fall to the ground. The cause of the
king's obstinacy and thoughtlessness was of God, that he might
perform the word which he spoke by Ahijah, v. 15. This does not at all excuse
Rehoboam's folly, nor lessen the guilt of his haughtiness and
passion, that God was pleased to serve his own ends by them. 3.
That worldly wealth, honour, and dominion, are very uncertain
things. Solomon reigned over all Israel, and, one would
think, had done enough to secure the monarchy entire to his family
for many ages; and yet he is scarcely cold in his grave before ten
of the twelve tribes finally revolt from his son. All the good
services he had done for Israel were now forgotten: What portion
have we in David? Thus is the government of Christ cast off by
many, notwithstanding all he has done to bind the children of men
for ever to himself; they say, We will not have this man to
reign over us. But this rebellion will certainly be their ruin.
4. That God often visits the iniquities of the fathers upon the
children. Solomon forsakes God, and therefore not he, but his son
after him, is forsaken by the greatest part of his people. Thus
God, by making the penal consequences of sin to last long and
visibly to continue after the sinner's death, would give an
indication of its malignity, and perhaps some intimation of the
perpetuity of its punishment. He that sins against God not only
wrongs his soul, but perhaps wrongs his seed more than he thinks
of. 5. That, when God is fulfilling his threatenings, he will take
care of that, at the same time, promises do not fall to the ground.
When Solomon's iniquity is remembered, and for it his son loses ten
tribes, David's piety is not forgotten, nor the promise made to
him; but for the sake of that his grandson had two tribes preserved
to him. The failings of the saints shall not frustrate any promise
made to Christ their Head. They shall be chastised, but the
covenant not broken, Ps. lxxxix.
31-34.